Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	law_n	nature_n	reason_n	3,046	5	5.4661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44967	Two sermons by Geo. Hall ...	Hall, George, 1612?-1668.	1641 (1641)	Wing H339; ESTC R19103	23,750	56

Two SERMONS BY GEO. HALL Late Fellow of Kings Coledge in Cambridge LONDON Printed by J. O. for Anth. Hall and are to be sold at his shop in St. Dunstans Church-yard 1641. GEN 3.19 In the sweat of thy face shalt thou eat thy bread till thou returne to the earth GOD Almightie the great and sole Builder of heaven and earth in those six dayes in which his goodnesse did first reconcile the odds betweene being and not being calling the possible world into act made these and but these two natures the necessarie and the voluntarie to the former as being voyd of reason and therefore not capable of any positive Law he gave no precept hee set Nature to them a rule and furnisht them with faculties determined and if there be no impediment in second causes necessitated to such or such actions tending to such or such ends To the latter as being endowed with freedome and a power indifferent to both extremes to doe or not to doe to doe this or that good or ill He expressely gave in charge what if hee tendered his life hee should not doe and therefore hee had no sooner pronounced him Lord of the whole earth but knowing how proper it is for happinesse to forget her selfe and how safe for Monarchs to remember that they are dependantly and subordinately great in the proper tone of a Law-Giver Legum enim authoritas ratione suasoria vile est tels him flatly Of the fruit of the tree which is in the middest of the garden thou shalt not eat The tree is now forbidden and that by the Lord and Maker of it from henceforth for Adam to taste it shall be disobedience shall bee intemperance shall bee injustice the least of which shall not dwell in Paradise they make too great a stir in the soule and are too turbulent to reside in him whom God created as a Citie at unitie in it selfe there was no insurrection of the sensitive appetite against the will no deformitie betweene the will and reason the intellect directed the will commanded the members executed In a word there was a neat and harmonious consent of all the faculties with reason and of reason with God thus was man at peace with God and with himselfe But like as from the quietnesse of the aire the Philosopher suspects an earth-quake mee thinks the man that had not read this book should have read so much in the book of Nature tane so much from politick rules as to fore-see a declension of things at perfection to fear most a rebellion in a State most composed such was the state of Adam and with such successe in the same day were his affections quiet and tumultuous his will which that day had well given up her name revolted from the regiment of reason judge you how voluntarily fallen in that the left her leader and yet her selfe blind I ask not whence this desertion who permitting who instigating This is enough for me this will bring me to my text if I tell how the evill of sin lets in the evill of paine and that I find in the sacred History that our first parents did eat and this probable in the schoole that they were both created both stood and both fell and both in one day Let both these two great lights on earth answer to those two in heaven and then behold the eclipse that Hesychius Milesius speaks of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Sun was darkened and the Moone withdrew her light but happy you superiour lights whose eclipses are not sins the defects and anomies of humane actions are scann'd at the bar of justice and bearing a guilt upon the offendent will not be expiated but by suffering for let the man but taste of the prohibited fruit and he shall heare a voyce from heaven that voyce which breaketh the Cedars of Libanus thundring out wrath and this sad doom In the sweat of thy face c. The generals in the text are three first the sufferer thou secondly his sufferings to eat his bread in the sweat of his face thirdly the terme of his sufferings till thou returne to the earth Since there is so necessary dependancie of morall acts upon intention it is a good rule which the Philosopher gives in the first of his Rhetorick {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Not to look so much to the letter of the Law as the mind of the Law-giver The expresse prohibition of eating was to one but intended for all one man our first father did eat and sin the sin ran downe to his sons and to the sons of their sons and to those that did descend from them to all nations sexes conditions times and ages of the world to the man that shall last see the Sun set In the day that thou shalt eat thou shalt dye the death as it sayes more kinds of death than one so more that should dye than one and to dust thou shalt returne was more than a personall sentence for all men were dead in one and were gathered to their fathers as to a living sepulcher larger and more common than that which Abraham bought of Ephron the son of Zoar which was but for him and for his house so that it seemes to have a great deale of mind that which the Jewes so talk of that Abraham Isaac and Jacob were buried in the same cave with Adam Now if posteritie dyed with him then it sinned with him and then shall suffer and labour with him Sane hoc iniquum videtur sayes Bodinus parentum culpam in liberos derivari Does not Sylla heare ill for the sonnes of Proscripts Can a man be guiltie of that which was done before he was Ask the Schoole Is it not the nature of sinne to bee voluntarie Does it not require knowledge counsell consent election If not why then is not the Wolfe called unjust that devoures the Lamb Why is not hee cited to Areopagus as well as Mars Why doe not Princes promulgate their Lawes in the Desarts and compell the affections of the wild Asse to a meane as well as ours But {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Moral lib. 3. The Law-giver hath an eye to what is voluntarie and unvoluntarie to the former by the rule of distributive justice hee sets out rewards and punishments to the latter neither reward nor punishment How then does God punish the sin of the first man in his posteritie that personally had done neither good nor ill How could they conceive and bring forth sin who yet themselves were not conceived or call it a sin shall it be a mortall sin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Who blames a man for being borne blind That does the Judge of the great Court of heaven and earth and surely the Almightie does not pervert justice it is not with him as with those Romane Praetors Jus dicunt cum iniqua decernunt For like as by a politicall union many families become